The Kitab-i-Iqan Part 3

For this reason did Mu?ammad cry out: "No Prophet of G.o.d hath suffered such harm as I have suffered." And in the Qur'an are recorded all the calumnies and reproaches uttered against Him, as well as all the afflictions which He suffered. Refer ye thereunto, that haply ye may be informed of that which hath befallen His Revelation. So grievous was His plight, that for a time all ceased to hold intercourse with Him and His companions. Whoever a.s.sociated with Him fell a victim to the relentless cruelty of His enemies.

We shall cite in this connection only one verse of that Book. Shouldst thou observe it with a discerning eye, thou wilt, all the remaining days of thy life, lament and bewail the injury of Mu?ammad, that wronged and oppressed Messenger of G.o.d. That verse was revealed at a time when Mu?ammad languished weary and sorrowful beneath the weight of the opposition of the people, and of their unceasing torture. In the midst of His agony, the Voice of Gabriel, calling from the Sadratu'l-Muntaha, was heard saying: "But if their opposition be grievous to Thee-if Thou canst, seek out an opening into the earth or a ladder into heaven."(78) The implication of this utterance is that His case had no remedy, that they would not withhold their hands from Him unless He should hide Himself beneath the depths of the earth, or take His flight unto heaven.

Consider, how great is the change today! Behold, how many are the Sovereigns who bow the knee before His name! How numerous the nations and kingdoms who have sought the shelter of His shadow, who bear allegiance to His Faith, and pride themselves therein! From the pulpit-top there ascendeth today the words of praise which, in utter lowliness, glorify His blessed name; and from the heights of minarets there resoundeth the call that summoneth the concourse of His people to adore Him. Even those Kings of the earth who have refused to embrace His Faith and to put off the garment of unbelief, none the less confess and acknowledge the greatness and overpowering majesty of that Day-star of loving kindness. Such is His earthly sovereignty, the evidences of which thou dost on every side behold. This sovereignty must needs be revealed and established either in the lifetime of every Manifestation of G.o.d or after His ascension unto His true habitation in the realms above. What thou dost witness today is but a confirmation of this truth. That spiritual ascendency, however, which is primarily intended, resideth within, and revolveth around Them from eternity even unto eternity. It can never for a moment be divorced from Them. Its dominion hath encompa.s.sed all that is in heaven and on earth.

The following is an evidence of the sovereignty exercised by Mu?ammad, the Day-star of Truth. Hast thou not heard how with one single verse He hath sundered light from darkness, the righteous from the unG.o.dly, and the believing from the infidel? All the signs and allusions concerning the Day of Judgment, which thou hast heard, such as the raising of the dead, the Day of Reckoning, the Last Judgment, and others have been made manifest through the revelation of that verse. These revealed words were a blessing to the righteous who on hearing them exclaimed: "O G.o.d our Lord, we have heard, and obeyed." They were a curse to the people of iniquity who, on hearing them affirmed: "We have heard and rebelled." Those words, sharp as the sword of G.o.d, have separated the faithful from the infidel, and severed father from son. Thou hast surely witnessed how they that have confessed their faith in Him and they that rejected Him have warred against each other, and sought one another's property. How many fathers have turned away from their sons; how many lovers have shunned their beloved! So mercilessly trenchant was this wondrous sword of G.o.d that it cleft asunder every relationship! On the other hand, consider the welding power of His Word. Observe, how those in whose midst the Satan of self had for years sown the seeds of malice and hate became so fused and blended through their allegiance to this wondrous and transcendent Revelation that it seemed as if they had sprung from the same loins. Such is the binding force of the Word of G.o.d, which uniteth the hearts of them that have renounced all else but Him, who have believed in His signs, and quaffed from the Hand of glory the Kawthar of G.o.d's holy grace. Furthermore, how numerous are those peoples of divers beliefs, of conflicting creeds, and opposing temperaments, who, through the reviving fragrance of the Divine springtime, breathing from the Ridvan of G.o.d, have been arrayed with the new robe of divine Unity, and have drunk from the cup of His singleness!

This is the significance of the well-known words: "The wolf and the lamb shall feed together."(79) Behold the ignorance and folly of those who, like the nations of old, are still expecting to witness the time when these beasts will feed together in one pasture! Such is their low estate.

Methinks, never have their lips touched the cup of understanding, neither have their feet trodden the path of justice. Besides, of what profit would it be to the world were such a thing to take place? How well hath He spoken concerning them: "Hearts have they, with which they understand not, and eyes have they with which they see not!"(80)

Consider how with this one verse which hath descended from the heaven of the Will of G.o.d, the world and all that is therein have been brought to a reckoning with Him. Whosoever acknowledged His truth and turned unto Him, his good works outweighed his misdeeds, and all his sins were remitted and forgiven. Thereby is the truth of these words concerning Him made manifest: "Swift is He in reckoning." Thus G.o.d turneth iniquity into righteousness, were ye to explore the realms of divine knowledge, and fathom the mysteries of His wisdom. In like manner, whosoever partook of the cup of love, obtained his portion of the ocean of eternal grace and of the showers of everlasting mercy, and entered into the life of faith-the heavenly and everlasting life. But he that turned away from that cup was condemned to eternal death. By the terms "life" and "death," spoken of in the scriptures, is intended the life of faith and the death of unbelief.

The generality of the people, owing to their failure to grasp the meaning of these words, rejected and despised the person of the Manifestation, deprived themselves of the light of His divine guidance, and refused to follow the example of that immortal Beauty.

When the light of Qur'anic Revelation was kindled within the chamber of Mu?ammad's holy heart, He pa.s.sed upon the people the verdict of the Last Day, the verdict of resurrection, of judgment, of life, and of death.

Thereupon the standards of revolt were hoisted, and the doors of derision opened. Thus hath He, the Spirit of G.o.d, recorded, as spoken by the infidels: "And if thou shouldst say, 'After death ye shall surely be raised again,' the infidels will certainly exclaim, 'This is nothing but manifest sorcery.'"(81) Again He speaketh: "If ever thou dost marvel, marvellous surely is their saying, 'What! When we have become dust, shall we be restored in a new creation?'"(82) Thus, in another pa.s.sage, He wrathfully exclaimeth: "Are We wearied out with the first creation? Yet are they in doubt with regard to a new creation!"(83)

As the commentators of the Qur'an and they that follow the letter thereof misapprehended the inner meaning of the words of G.o.d and failed to grasp their essential purpose, they sought to demonstrate that, according to the rules of grammar, whenever the term "idha" (meaning "if" or "when") precedeth the past tense, it invariably hath reference to the future.

Later, they were sore perplexed in attempting to explain those verses of the Book wherein that term did not actually occur. Even as He hath revealed: "And there was a blast on the trumpet,-lo! it is the threatened Day! And every soul is summoned to a reckoning,-with him an impeller and a witness."(84) In explaining this and similar verses, they have in some cases argued that the term "idha" is implied. In other instances, they have idly contended that whereas the Day of Judgment is inevitable, it hath therefore been referred to as an event not of the future but of the past. How vain their sophistry! How grievous their blindness! They refuse to recognize the trumpet-blast which so explicitly in this text was sounded through the revelation of Mu?ammad. They deprive themselves of the regenerating Spirit of G.o.d that breathed into it, and foolishly expect to hear the trumpet-sound of the Seraph of G.o.d who is but one of His servants! Hath not the Seraph himself, the angel of the Judgment Day, and his like been ordained by Mu?ammad's own utterance? Say: What! Will ye give that which is for your good in exchange for that which is evil?

Wretched is that which ye have falsely exchanged! Surely ye are a people, evil, in grievous loss.

Nay, by "trumpet" is meant the trumpet-call of Mu?ammad's Revelation, which was sounded in the heart of the universe, and by "resurrection" is meant His own rise to proclaim the Cause of G.o.d. He bade the erring and wayward arise and speed out of the sepulchres of their bodies, arrayed them with the beauteous robe of faith, and quickened them with the breath of a new and wondrous life. Thus at the hour when Mu?ammad, that divine Beauty, purposed to unveil one of the mysteries hidden in the symbolic terms "resurrection," "judgment," "paradise," and "h.e.l.l," Gabriel, the Voice of Inspiration, was heard saying: "Erelong will they wag their heads at Thee, and say, 'When shall this be?' Say: 'Perchance it is nigh.'"(85) The implications of this verse alone suffice the peoples of the world, were they to ponder it in their hearts.

Gracious G.o.d! How far have that people strayed from the way of G.o.d!

Although the Day of Resurrection was ushered in through the Revelation of Mu?ammad, although His light and tokens had encompa.s.sed the earth and all that is therein, yet that people derided Him, gave themselves up to those idols which the divines of that age, in their vain and idle fancy, had conceived, and deprived themselves of the light of heavenly grace and of the showers of divine mercy. Yea, the abject beetle can never scent the fragrance of holiness, and the bat of darkness can never face the splendour of the sun.

Such things have come to pa.s.s in the days of every Manifestation of G.o.d.

Even as Jesus said: "Ye must be born again."(86) Again He saith: "Except a man be born of water and of the Spirit, he cannot enter into the Kingdom of G.o.d. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit."(87) The purport of these words is that whosoever in every dispensation is born of the Spirit and is quickened by the breath of the Manifestation of Holiness, he verily is of those that have attained unto "life" and "resurrection" and have entered into the "paradise" of the love of G.o.d. And whosoever is not of them, is condemned to "death" and "deprivation," to the "fire" of unbelief, and to the "wrath" of G.o.d. In all the scriptures, the books and chronicles, the sentence of death, of fire, of blindness, of want of understanding and hearing, hath been p.r.o.nounced against those whose lips have tasted not the ethereal cup of true knowledge, and whose hearts have been deprived of the grace of the holy Spirit in their day. Even as it hath been previously recorded: "Hearts have they with which they understand not."(88)

In another pa.s.sage of the Gospel it is written: "And it came to pa.s.s that on a certain day the father of one of the disciples of Jesus had died."

That disciple reporting the death of his father unto Jesus, asked for leave to go and bury him. Whereupon, Jesus, that Essence of Detachment, answered and said: "Let the dead bury their dead."(89)

In like manner, two of the people of Kufih went to 'Ali, the Commander of the Faithful. One owned a house and wished to sell it; the other was to be the purchaser. They had agreed that this transaction should be effected and the contract be written with the knowledge of 'Ali. He, the exponent of the law of G.o.d, addressing the scribe, said: "Write thou: 'A dead man hath bought from another dead man a house. That house is bounded by four limits. One extendeth toward the tomb, the other to the vault of the grave, the third to the ?ira?, the fourth to either Paradise or h.e.l.l.'"

Reflect, had these two souls been quickened by the trumpet-call of 'Ali, had they risen from the grave of error by the power of his love, the judgment of death would certainly not have been p.r.o.nounced against them.

In every age and century, the purpose of the Prophets of G.o.d and their chosen ones hath been no other but to affirm the spiritual significance of the terms "life," "resurrection," and "judgment." If one will ponder but for a while this utterance of 'Ali in his heart, one will surely discover all mysteries hidden in the terms "grave," "tomb," "?ira?," "paradise" and "h.e.l.l." But oh! how strange and pitiful! Behold, all the people are imprisoned within the tomb of self, and lie buried beneath the nethermost depths of worldly desire! Wert thou to attain to but a dewdrop of the crystal waters of divine knowledge, thou wouldst readily realize that true life is not the life of the flesh but the life of the spirit. For the life of the flesh is common to both men and animals, whereas the life of the spirit is possessed only by the pure in heart who have quaffed from the ocean of faith and partaken of the fruit of cert.i.tude. This life knoweth no death, and this existence is crowned by immortality. Even as it hath been said: "He who is a true believer liveth both in this world and in the world to come."

If by "life" be meant this earthly life, it is evident that death must needs overtake it.

Similarly, the records of all the scriptures bear witness to this lofty truth and this most exalted word. Moreover, this verse of the Qur'an, revealed concerning ?amzih, the "Prince of Martyrs,"(90) and Abu-Jahl, is a luminous evidence and sure testimony of the truth of Our saying: "Shall the dead, whom We have quickened, and for whom We have ordained a light whereby he may walk among men, be like him, whose likeness is in the darkness, whence he will not come forth?"(91) This verse descended from the heaven of the Primal Will at a time when ?amzih had already been invested with the sacred mantle of faith, and Abu-Jahl had waxed relentless in his opposition and unbelief. From the Wellspring of omnipotence and the Source of eternal holiness, there came the judgment that conferred everlasting life upon ?amzih, and condemned Abu-Jahl to eternal d.a.m.nation. This was the signal that caused the fires of unbelief to glow with the hottest flame in the heart of the infidels, and provoked them openly to repudiate His truth. They loudly clamoured: "When did ?amzih die? When was he risen? At what hour was such a life conferred upon him?" As they understood not the significance of these n.o.ble sayings, nor sought enlightenment from the recognized expounders of the Faith, that these might confer a sprinkling of the Kawthar of divine knowledge upon them, therefore such fires of mischief were kindled amongst men.

Thou dost witness today how, notwithstanding the radiant splendour of the Sun of divine knowledge, all the people, whether high or low, have clung to the ways of those abject manifestations of the Prince of Darkness. They continually appeal to them for aid in unraveling the intricacies of their Faith, and, owing to lack of knowledge, they make such replies as can in no wise damage their fame and fortune. It is evident that these souls, vile and miserable as the beetle itself, have had no portion of the musk-laden breeze of eternity, and have never entered the Ridvan of heavenly delight. How, therefore, can they impart unto others the imperishable fragrance of holiness? Such is their way, and such will it remain for ever. Only those will attain to the knowledge of the Word of G.o.d that have turned unto Him, and repudiated the manifestations of Satan.

Thus G.o.d hath reaffirmed the law of the day of His Revelation, and inscribed it with the pen of power upon the mystic Tablet hidden beneath the veil of celestial glory. Wert thou to heed these words, wert thou to ponder their outward and inner meaning in thy heart, thou wouldst seize the significance of all the abstruse problems which, in this day, have become insuperable barriers between men and the knowledge of the Day of Judgment. Then wilt thou have no more questions to perplex thee. We fain would hope that, G.o.d willing, thou wilt not return, deprived and still athirst, from the sh.o.r.es of the ocean of divine mercy, nor come back dest.i.tute from the imperishable Sanctuary of thy heart's desire. Let it now be seen what thy search and endeavours will achieve.

To resume: Our purpose in setting forth these truths hath been to demonstrate the sovereignty of Him Who is the King of kings. Be fair: Is this sovereignty which, through the utterance of one Word, hath manifested such pervading influence, ascendancy, and awful majesty, is this sovereignty superior, or is the worldly dominion of these kings of the earth who, despite their solicitude for their subjects and their help of the poor, are a.s.sured only of an outward and fleeting allegiance, while in the hearts of men they inspire neither affection nor respect? Hath not that sovereignty, through the potency of one word, subdued, quickened, and revitalized the whole world? What! Can the lowly dust compare with Him Who is the Lord of Lords? What tongue dare utter the immensity of difference that lieth between them? Nay, all comparison falleth short in attaining the hallowed sanctuary of His sovereignty. Were man to reflect, he would surely perceive that even the servant of His threshold ruleth over all created things! This hath already been witnessed, and will in future be made manifest.

This is but one of the meanings of the spiritual sovereignty which We have set forth in accordance with the capacity and receptiveness of the people.

For He, the Mover of all beings, that glorified Countenance, is the source of such potencies as neither this wronged One can reveal, nor this unworthy people comprehend. Immensely exalted is He above men's praise of His sovereignty; glorified is He beyond that which they attribute unto Him!

And now, ponder this in thine heart: Were sovereignty to mean earthly sovereignty and worldly dominion, were it to imply the subjection and external allegiance of all the peoples and kindreds of the earth-whereby His loved ones should be exalted and be made to live in peace, and His enemies be abased and tormented-such form of sovereignty would not be true of G.o.d Himself, the Source of all dominion, Whose majesty and power all things testify. For, dost thou not witness how the generality of mankind is under the sway of His enemies? Have they not all turned away from the path of His good-pleasure? Have they not done that which He hath forbidden, and left undone, nay repudiated and opposed, those things which He hath commanded? Have not His friends ever been the victims of the tyranny of His foes? All these things are more obvious than even the splendour of the noon-tide sun.

Know, therefore, O questioning seeker, that earthly sovereignty is of no worth, nor will it ever be, in the eyes of G.o.d and His chosen Ones.

Moreover, if ascendency and dominion be interpreted to mean earthly supremacy and temporal power, how impossible will it be for thee to explain these verses: "And verily Our host shall conquer."(92) "Fain would they put out G.o.d's light with their mouths: But G.o.d hath willed to perfect His light, albeit the infidels abhor it."(93) "He is the Dominant, above all things." Similarly, most of the Qur'an testifieth to this truth.

Were the idle contention of these foolish and despicable souls to be true, they would have none other alternative than to reject all these holy utterances and heavenly allusions. For no warrior could be found on earth more excellent and nearer to G.o.d than ?usayn, son of 'Ali, so peerless and incomparable was he. "There was none to equal or to match him in the world." Yet, thou must have heard what befell him. "G.o.d's malison on the head of the people of tyranny!"(94)

Were the verse "And verily Our host shall conquer" to be literally interpreted, it is evident that it would in no wise be applicable to the chosen Ones of G.o.d and His hosts, inasmuch as ?usayn, whose heroism was manifest as the sun, crushed and subjugated, quaffed at last the cup of martyrdom in Karbila, the land of Taff. Similarly, the sacred verse "Fain would they put out G.o.d's light with their mouths: But G.o.d hath willed to perfect His light, albeit the infidels abhor it." Were it to be literally interpreted it would never correspond with the truth. For in every age the light of G.o.d hath, to outward seeming, been quenched by the peoples of the earth, and the Lamps of G.o.d extinguished by them. How then could the ascendancy of the sovereignty of these Lamps be explained? What could the potency of G.o.d's will to "perfect His light" signify? As hath already been witnessed, so great was the enmity of the infidels, that none of these divine Luminaries ever found a place for shelter, or tasted of the cup of tranquillity. So heavily were they oppressed, that the least of men inflicted upon these Essences of being whatsoever he listed. These sufferings have been observed and measured by the people. How, therefore, can such people be capable of understanding and expounding these words of G.o.d, these verses of everlasting glory?

But the purpose of these verses is not what they have imagined. Nay, the terms "ascendancy," "power," and "authority" imply a totally different station and meaning. For instance, consider the pervading power of those drops of the blood of ?usayn which besprinkled the earth. What ascendancy and influence hath the dust itself, through the sacredness and potency of that blood, exercised over the bodies and souls of men! So much so, that he who sought deliverance from his ills, was healed by touching the dust of that holy ground, and whosoever, wishing to protect his property, treasured with absolute faith and understanding, a little of that holy earth within his house, safeguarded all his possessions. These are the outward manifestations of its potency. And were We to recount its hidden virtues they would a.s.suredly say: "He verily hath considered the dust to be the Lord of Lords, and hath utterly forsaken the Faith of G.o.d."

Furthermore, call to mind the shameful circ.u.mstances that have attended the martyrdom of ?usayn. Reflect upon his loneliness, how, to outer seeming, none could be found to aid him, none to take up his body and bury it. And yet, behold how numerous, in this day, are those who from the uttermost corners of the earth don the garb of pilgrimage, seeking the site of his martyrdom, that there they may lay their heads upon the threshold of his shrine! Such is the ascendancy and power of G.o.d! Such is the glory of His dominion and majesty!

Think not that because these things have come to pa.s.s after ?usayn's martyrdom, therefore all this glory hath been of no profit unto him. For that holy soul is immortal, liveth the life of G.o.d, and abideth within the retreats of celestial glory upon the Sadrih of heavenly reunion. These Essences of being are the shining Exemplars of sacrifice. They have offered, and will continue to offer up their lives, their substance, their souls, their spirit, their all, in the path of the Well-Beloved. By them, no station, however exalted, could be more dearly cherished. For lovers have no desire but the good-pleasure of their Beloved, and have no aim except reunion with Him.

Should We wish to impart unto thee a glimmer of the mysteries of ?usayn's martyrdom, and reveal unto thee the fruits thereof, these pages could never suffice, nor exhaust their meaning. Our hope is that, G.o.d willing, the breeze of mercy may blow, and the divine Springtime clothe the tree of being with the robe of a new life; so that we may discover the mysteries of divine Wisdom, and, through His providence, be made independent of the knowledge of all things. We have, as yet, descried none but a handful of souls, dest.i.tute of all renown, who have attained unto this station. Let the future disclose what the Judgment of G.o.d will ordain, and the Tabernacle of His decree reveal. In such wise We recount unto thee the wonders of the Cause of G.o.d, and pour out into thine ears the strains of heavenly melody, that haply thou mayest attain unto the station of true knowledge, and partake of the fruit thereof. Therefore, know thou of a certainty that these Luminaries of heavenly majesty, though their dwelling be in the dust, yet their true habitation is the seat of glory in the realms above. Though bereft of all earthly possessions, yet they soar in the realms of immeasurable riches. And whilst sore tried in the grip of the enemy, they are seated on the right hand of power and celestial dominion. Amidst the darkness of their abas.e.m.e.nt there shineth upon them the light of unfading glory, and upon their helplessness are showered the tokens of an invincible sovereignty.

Thus Jesus, Son of Mary, whilst seated one day and speaking in the strain of the Holy Spirit, uttered words such as these: "O people! My food is the gra.s.s of the field, wherewith I satisfy my hunger. My bed is the dust, my lamp in the night the light of the moon, and my steed my own feet. Behold, who on earth is richer than I?" By the righteousness of G.o.d! Thousands of treasures circle round this poverty, and a myriad kingdoms of glory yearn for such abas.e.m.e.nt! Shouldst thou attain to a drop of the ocean of the inner meaning of these words, thou wouldst surely forsake the world and all that is therein, and, as the Phoenix wouldst consume thyself in the flames of the undying Fire.

In like manner, it is related that on a certain day, one of the companions of ?adiq complained of his poverty before him. Whereupon, ?adiq, that immortal beauty, made reply: "Verily thou art rich, and hast drunk the draught of wealth." That poverty-stricken soul was perplexed at the words uttered by that luminous countenance, and said: "Where are my riches, I who stand in need of a single coin?" ?adiq thereupon observed: "Dost thou not possess our love?" He replied: "Yea, I possess it, O thou scion of the Prophet of G.o.d!" And ?adiq asked him saying: "Exchangest thou this love for one thousand dinars?" He answered: "Nay, never will I exchange it, though the world and all that is therein be given me!" Then ?adiq remarked: "How can he who possesses such a treasure be called poor?"

This poverty and these riches, this abas.e.m.e.nt and glory, this dominion, power, and the like, upon which the eyes and hearts of these vain and foolish souls are set,-all these things fade into utter nothingness in that Court! Even as He hath said: "O men! Ye are but paupers in need of G.o.d; but G.o.d is the Rich, the Self-Sufficing."(95) By 'riches' therefore is meant independence of all else but G.o.d, and by 'poverty' the lack of things that are of G.o.d.

Similarly, call thou to mind the day when the Jews, who had surrounded Jesus, Son of Mary, were pressing Him to confess His claim of being the Messiah and Prophet of G.o.d, so that they might declare Him an infidel and sentence Him to death. Then, they led Him away, He Who was the Day-star of the heaven of divine Revelation, unto Pilate and Caiaphas, who was the leading divine of that age. The chief priests were all a.s.sembled in the palace, also a mult.i.tude of people who had gathered to witness His sufferings, to deride and injure Him. Though they repeatedly questioned Him, hoping that He would confess His claim, yet Jesus held His peace and spake not. Finally, an accursed of G.o.d arose and, approaching Jesus, adjured Him saying: "Didst thou not claim to be the Divine Messiah? Didst thou not say, 'I am the King of Kings, My word is the Word of G.o.d, and I am the breaker of the Sabbath day?'" Thereupon Jesus lifted up His head and said: "Beholdest thou not the Son of Man sitting on the right hand of power and might?" These were His words, and yet consider how to outward seeming He was devoid of all power except that inner power which was of G.o.d and which had encompa.s.sed all that is in heaven and on earth. How can I relate all that befell Him after He spoke these words? How shall I describe their heinous behaviour towards Him? They at last heaped on His blessed Person such woes that He took His flight unto the fourth Heaven.

It is also recorded in the Gospel according to St. Luke, that on a certain day Jesus pa.s.sed by a Jew who was sick of the palsy, and lay upon a couch.

When the Jew saw Him, he recognized Him, and cried out for His help. Jesus said unto him: "Arise from thy bed; thy sins are forgiven thee." Certain of the Jews, standing by, protested saying: "Who can forgive sins, but G.o.d alone?" And immediately He perceived their thoughts, Jesus answering said unto them: "Whether is it easier to say to the sick of the palsy, arise, and take up thy bed, and walk; or to say, thy sins are forgiven thee? that ye may know that the Son of Man hath power on earth to forgive sins."(96) This is the real sovereignty, and such is the power of G.o.d's chosen Ones!

All these things which We have repeatedly mentioned, and the details which We have cited from divers sources, have no other purpose but to enable thee to grasp the meaning of the allusions in the utterances of the chosen Ones of G.o.d, lest certain of these utterances cause thy feet to falter and thy heart to be dismayed.

Thus with steadfast steps we may tread the Path of cert.i.tude, that perchance the breeze that bloweth from the meads of the good-pleasure of G.o.d may waft upon us the sweet savours of divine acceptance, and cause us, vanishing mortals that we are, to attain unto the Kingdom of everlasting glory. Then wilt thou comprehend the inner meaning of sovereignty and the like, spoken of in the traditions and scriptures. Furthermore, it is already evident and known unto thee that those things to which the Jews and the Christians have clung, and the cavilings which they heaped upon the Beauty of Mu?ammad, the same have in this day been upheld by the people of the Qur'an, and been witnessed in their denunciations of the "Point of the Bayan"-may the souls of all that dwell within the kingdom of divine Revelations be a sacrifice unto Him! Behold their folly: they utter the self-same words, uttered by the Jews of old, and know it not! How well and true are His words concerning them: "Leave them to entertain themselves with their cavilings!"(97) "As Thou livest, O Mu?ammad! they are seized by the frenzy of their vain fancies."(98)

When the Unseen, the Eternal, the divine Essence, caused the Day-star of Mu?ammad to rise above the horizon of knowledge, among the cavils which the Jewish divines raised against Him was that after Moses no Prophet should be sent of G.o.d. Yea, mention hath been made in the scriptures of a Soul Who must needs be made manifest and Who will advance the Faith, and promote the interests of the people, of Moses, so that the Law of the Mosaic Dispensation may encompa.s.s the whole earth. Thus hath the King of eternal glory referred in His Book to the words uttered by those wanderers in the vale of remoteness and error: "'The hand of G.o.d,' say the Jews, 'is chained up.' Chained up be their own hands! And for that which they have said, they were accursed. Nay, outstretched are both His hands!"(99) "The hand of G.o.d is above their hands."(100)

Although the commentators of the Qur'an have related in divers manners the circ.u.mstances attending the revelation of this verse, yet thou shouldst endeavour to apprehend the purpose thereof. He saith: How false is that which the Jews have imagined! How can the hand of Him Who is the King in truth, Who caused the countenance of Moses to be made manifest, and conferred upon Him the robe of Prophethood-how can the hand of such a One be chained and fettered? How can He be conceived as powerless to raise up yet another Messenger after Moses? Behold the absurdity of their saying; how far it hath strayed from the path of knowledge and understanding!

Observe how in this day also, all these people have occupied themselves with such foolish absurdities. For over a thousand years they have been reciting this verse, and unwittingly p.r.o.nouncing their censure against the Jews, utterly unaware that they themselves, openly and privily, are voicing the sentiments and belief of the Jewish people! Thou art surely aware of their idle contention, that all Revelation is ended, that the portals of Divine mercy are closed, that from the day-springs of eternal holiness no sun shall rise again, that the Ocean of everlasting bounty is forever stilled, and that out of the Tabernacle of ancient glory the Messengers of G.o.d have ceased to be made manifest. Such is the measure of the understanding of these small-minded, contemptible people. These people have imagined that the flow of G.o.d's all-encompa.s.sing grace and plenteous mercies, the cessation of which no mind can contemplate, has been halted.

From every side they have risen and girded up the loins of tyranny, and exerted the utmost endeavour to quench with the bitter waters of their vain fancy the flame of G.o.d's burning Bush, oblivious that the globe of power shall within its own mighty stronghold protect the Lamp of G.o.d. The utter dest.i.tution into which this people have fallen doth surely suffice them, inasmuch as they have been deprived of the recognition of the essential Purpose and the knowledge of the Mystery and Substance of the Cause of G.o.d. For the highest and most excelling grace bestowed upon men is the grace of "attaining unto the Presence of G.o.d" and of His recognition, which has been promised unto all people. This is the utmost degree of grace vouchsafed unto man by the All-Bountiful, the Ancient of Days, and the fulness of His absolute bounty upon His creatures. Of this grace and bounty none of this people hath partaken, neither have they been honoured with this most exalted distinction. How numerous are those revealed verses which explicitly bear witness unto this most weighty truth and exalted Theme! And yet they have rejected it, and, after their own desire, misconstrued its meaning. Even as He hath revealed: "As for those who believe not in the signs of G.o.d, or that they shall ever meet Him, these of My mercy shall despair, and for them doth a grievous chastis.e.m.e.nt await."(101) Also He saith: "They who bear in mind that they shall attain unto the Presence of their Lord, and that unto Him shall they return."(102) Also in another instance He saith: "They who held it as certain that they must meet G.o.d, said, 'How oft, by G.o.d's will, hath a small host vanquished a numerous host!'"(103) In yet another instance He revealeth: "Let him then who hopeth to attain the presence of his Lord work a righteous work."(104) And also He saith: "He ordereth all things.

He maketh His signs clear, that ye may have firm faith in attaining the presence of your Lord."(105)

This people have repudiated all these verses, that unmistakably testify to the reality of "attainment unto the Divine Presence." No theme hath been more emphatically a.s.serted in the holy scriptures. Notwithstanding, they have deprived themselves of this lofty and most exalted rank, this supreme and glorious station. Some have contended that by "attainment unto the Divine Presence" is meant the "Revelation" of G.o.d in the Day of Resurrection. Should they a.s.sert that the "Revelation" of G.o.d signifieth a "Universal Revelation," it is clear and evident that such revelation already existeth in all things. The truth of this We have already established, inasmuch as We have demonstrated that all things are the recipients and revealers of the splendours of that ideal King, and that the signs of the revelation of that Sun, the Source of all splendour, exist and are manifest in the mirrors of beings. Nay, were man to gaze with the eye of divine and spiritual discernment, he will readily recognize that nothing whatsoever can exist without the revelation of the splendour of G.o.d, the ideal King. Consider how all created things eloquently testify to the revelation of that inner Light within them.

Behold how within all things the portals of the Ridvan of G.o.d are opened, that seekers may attain the cities of understanding and wisdom, and enter the gardens of knowledge and power. Within every garden they will behold the mystic bride of inner meaning enshrined within the chambers of utterance in the utmost grace and fullest adornment. Most of the verses of the Qur'an indicate, and bear witness to, this spiritual theme. The verse: "Neither is there aught which doth not celebrate His praise"(106) is eloquent testimony thereto; and "We noted all things and wrote them down,"(107) a faithful witness thereof. Now, if by "attainment unto the Presence of G.o.d" is meant attainment unto the knowledge of such revelation, it is evident that all men have already attained unto the presence of the unchangeable Countenance of that peerless King. Why, then, restrict such revelation to the Day of Resurrection?

And were they to maintain that by "divine Presence" is meant the "Specific Revelation of G.o.d," expressed by certain Sufis as the "Most Holy Outpouring," if this be in the Essence Itself, it is evident that it hath been eternally in the divine Knowledge. a.s.suming the truth of this hypothesis, "attainment unto the divine Presence" is in this sense obviously possible to no one, inasmuch as this revelation is confined to the innermost Essence, unto which no man can attain. "The way is barred, and all seeking rejected." The minds of the favourites of heaven, however high they soar, can never attain this station, how much less the understanding of obscured and limited minds.

And were they to say that by "divine Presence" is meant the "Secondary Revelation of G.o.d," interpreted as the "Holy Outpouring," this is admittedly applicable to the world of creation, that is, in the realm of the primal and original manifestation of G.o.d. Such revelation is confined to His Prophets and chosen Ones, inasmuch as none mightier than they hath come to exist in the world of being. This truth all recognize, and bear witness thereto. These Prophets and chosen Ones of G.o.d are the recipients and revealers of all the unchangeable attributes and names of G.o.d. They are the mirrors that truly and faithfully reflect the light of G.o.d.

Whatsoever is applicable to them is in reality applicable to G.o.d, Himself, Who is both the Visible and the Invisible. The knowledge of Him, Who is the Origin of all things, and attainment unto Him, are impossible save through knowledge of, and attainment unto, these luminous Beings who proceed from the Sun of Truth. By attaining, therefore, to the presence of these holy Luminaries, the "Presence of G.o.d" Himself is attained. From their knowledge, the knowledge of G.o.d is revealed, and from the light of their countenance, the splendour of the Face of G.o.d is made manifest.

Through the manifold attributes of these Essences of Detachment, Who are both the first and the last, the seen and the hidden, it is made evident that He Who is the Sun of Truth is "the First and the Last, the Seen, and the Hidden."(108) Likewise the other lofty names and exalted attributes of G.o.d. Therefore, whosoever, and in whatever Dispensation, hath recognized and attained unto the presence of these glorious, these resplendent and most excellent Luminaries, hath verily attained unto the "Presence of G.o.d"

Himself, and entered the city of eternal and immortal life. Attainment unto such presence is possible only in the Day of Resurrection, which is the Day of the rise of G.o.d Himself through His all-embracing Revelation.

This is the meaning of the "Day of Resurrection," spoken of in all the scriptures, and announced unto all people. Reflect, can a more precious, a mightier, and more glorious day than this be conceived, so that man should willingly forego its grace, and deprive himself of its bounties, which like unto vernal showers are raining from the heaven of mercy upon all mankind? Having thus conclusively demonstrated that no day is greater than this Day, and no revelation more glorious than this Revelation, and having set forth all these weighty and infallible proofs which no understanding mind can question, and no man of learning overlook, how can man possibly, through the idle contention of the people of doubt and fancy, deprive himself of such a bountiful grace? Have they not heard the well-known tradition: "When the Qa'im riseth, that day is the Day of Resurrection?"

In like manner, the Imams, those unquenchable lights of divine guidance, have interpreted the verse: "What can such expect but that G.o.d should come down to them overshadowed with clouds,"(109)-a sign which they have unquestionably regarded as one of the features of the Day of Resurrection-as referring to Qa'im and His manifestation.